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How is it that when the sons of Pritha have for their patrons these two men, Rama and Krishna, and the two others, Pradyumna and Samva, together with myself, these patrons being able to protect all the three worlds, how is it that the son of Pritha is living in the wood with his brothers?
And the people beheld the fight between Salwa and the foremost of Vrishni heroes, which was even like unto the encounter between Vasava with Vali. And, O hero, mounting on his beautiful car decked with gold and furnished with flags and flag-staffs and quivers, the illustrious and mighty Salwa began to discharge his arrows at Pradyumna!
We do not know how to break the circular array. Thyself, or Arjuna or Krishna, or Pradyumna, can pierce that array. O child, it behoveth thee, O Abhimanyu, to grant the boon that thy sires, thy maternal uncles, and all these troops ask of thee. Taking up thy arms quickly, destroy this array of Drona, else Arjuna, returning from the fight, will reprove us all."
And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection.
"Vasudeva continued, 'Thus addressed, the son of Suta race replied in haste unto Pradyumna, that foremost of all endued with strength, in these sweet words, "O son of Rukmini, I fear not to guide the horses on the field of battle, and I am acquainted also with the customs of the Vrishnis in war! It is not otherwise in the least!
The lord of Saubha will be slain today! Attached by me, the wretch will meet with destruction together with his car! O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!" And the car he rode was drawn by excellent steeds in mail.
These three Vyûhas take part in creation but also correspond to or preside over certain aspects of human personality, namely Sankarshaṇa to the soul that animates all beings, Pradyumna to intelligence and Aniruddha to individuality. Strange to say these seem to be the names of distinguished personages in the Śâttvata or Vṛishṇi clan.
By the 'vibhava' we have to understand the aggregate of beings, such as Rama, Krishna, &c., in whom the highest Being becomes manifest; by the 'vyuha' the fourfold arrangement or division of the highest Reality, as Vasudeva, Sankarshana, Pradyumna, and Aniruddha; by the 'Subtle' the highest Brahman itself, in so far as it has for its body the mere aggregate of the six qualities as which it is called 'Vasudeva. Compare on this point the Paushkara, 'That body of doctrine through which, by means of works based on knowledge, one fully attains to the imperishable highest Brahman, called Vasudeva, and so on, Sankarshana, Pradyumna, and Aniruddha are thus mere bodily forms which the highest Brahman voluntarily assumes.
Rama and Krishna and Dhananjaya and Pradyumna and Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya princes and the Panchala princes, accompanied by the king of Matsya, these all, illustrious and celebrated and invincible heroes, with their followers and troops, will come.
Do thou defend Dwaraka! This is thy principal duty!" Hearing these words of his, my heart became heavy, and I could not ascertain what I should do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty Pradyumna.
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